佛遺教經論疏節要 1.52

1.52

合和湯藥者，以邪心求利故。若學五明以濟於物，如《華嚴》中學醫方明，謂善方藥療治眾病，即五地菩薩耳。占相吉凶者，《周易》云「吉凶與民同患」。若依《華嚴》學工巧明，謂占相工業，由前世善惡為因，感此吉凶之報。仰觀星宿者，同不淨活命觀視星宿也。宿音秀，謂五星二十八宿等。推步盈虛者，步亦推也。《周易》云「天地盈虛，與時消息。」曆數算計者，曆數，列次也。《尚書．洪範》云「五曰曆數」，孔穎達《正義》謂算日月行道所曆，計氣朔早晚之數，所以為一歲之曆。皆所不應者，總結遮止，論云「遮異見」也。夫沙門者，志求解脫當制心一處，豈得攻乎異端損減正智。且秦緩不救膏肓、裨竈安知天道，世間方術信虛誑矣。假如法門之慈濟、一行之闡揚，則釋子之五明有裨正化。世有內昧道要、影附高蹤，惟利是求、不思聖制，往不可諫、來者可追。昔人以此行法根本註為懸科者，無乃失之於近乎？有謂其行法根本即是前文依根本清淨戒者，此又失之於遠矣。且馬鳴謂此修多羅中建立菩薩所修行法有七分，所修行法既通一經，故準近文科此五句。如謂未然，吾從論也。

"Compounding medicines and potions" is because of seeking profit with an improper mind. If one studies the five sciences to aid beings, as in the Huayan where one studies the science of medicine—meaning good prescriptions and medicines to treat all diseases—that belongs only to bodhisattvas of the fifth ground. "Divining good and bad omens": the Zhouyi states, "Good and bad omens share anxiety with the people." If, according to the Huayan, one studies the science of crafts, it refers to divination and technical skills, understanding that good and bad karma of past lives are the causes that induce these retributions of fortune and misfortune. "Looking up to observe the constellations" is the same as observing constellations for an impure livelihood. 'Constellations' refers to the five planets, the twenty-eight lunar mansions, and so forth. "Calculating waxing and waning": calculating also means reckoning. The Zhouyi states: "The waxing and waning of heaven and earth diminishes and grows with the seasons." "Reckoning calendars and numerology": calendars and numbers refer to sequential order. The Shangshu's "Hongfan" states, "The fifth is called the calendar and numbers." Kong Yingda's Zhengyi states that calculating the paths traversed by the sun and moon and calculating the numbers of early and late solar terms and new moons is what makes the calendar of a year. "All are inappropriate" is the overarching prohibitive conclusion; the treatise calls it "prohibiting deviant views." Now, sramaṇas who aspire to seek liberation should fix the mind in one place; how could they engage in deviant practices and diminish correct wisdom? Furthermore, Qin Huan could not cure a disease that had reached the vitals, and how could Pi Zao know the Heavenly Way? Mundane arts are truly false and deceptive. If there is the compassionate aid of a Dharma gate or the propagation of a master like Yixing, then the five sciences of the sons of the Śākya will assist proper transformation. In the world, there are those who are internally ignorant of the essentials of the Way and outwardly imitate high examples, seeking only profit and giving no thought to the noble prohibitions; what is past cannot be corrected, but what is to come can still be pursued. In the past, commentators classified this 'basis of practicing dharmas' as an isolated heading; were they not perhaps erring on the side of being too narrow? There are those who say that this 'basis of practicing dharmas' is simply the earlier 'relying on the fundamental pure precepts'; this again errs on the side of being too broad. Moreover, Aśvaghoṣa states that in this sūtra, seven parts are established for the practices cultivated by bodhisattvas; since the cultivated practices run through the entire sūtra, these five clauses are categorized in accordance with the proximate text. If one considers it not to be so, I follow the treatise.